Kerby Anderson provides a summary of how mankind has viewed the world from the Romans until today. This summary provides us a perspective against which to compare and contrast a Christian, biblical worldview based on New Testament principles.

Roman Worldview

On the Probe Web site we often talk about worldviews. I want to explain how the worldviews we talk about developed through history. We will be using as our foundation an excellent book written by Professor Glenn Sunshine whom I have met and also had the privilege of interviewing. His book is Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home.{1}

Glenn Sunshine is a member of the church that Jonathan Edwards attended when he was at Yale. Professor Sunshine gave a lecture about Jonathan Edward’s worldview at a conference they held, and Chuck Colson invited him to teach with the Centurions program. He gave a talk about “How We Got Here” and then later turned it into Why You Think the Way You Do.

Since we will be talking about worldview, it would be good to begin with Glenn Sunshine’s definition. “A worldview is the framework you use to interpret the world and your place in it.”{2} You do not need to be a philosopher to have a worldview. All of us have a worldview.

Although Glenn Sunshine begins with the worldview of the Roman world, he quickly takes us back to neo-Platonism. It was the religion and philosophy based upon Plato’s ideas. Neo-Platonism was the belief that the fundamental ground of reality is non-physical. Instead it is found in the world of ideas (and is known as idealism). These ideas cast shadows that cast other shadows until they arrive at the physical world.

According to this worldview, the whole universe exists as a hierarchy. The spiritual is superior to the physical. This provides a scale of values for the world, but also provides a scale for humanity. In other words, those who are superior should rule over those who are inferior because they have demonstrated their ability to rule or conquer.

This view of hierarchy led to the idea of the father having superiority over all members of the family. It led to the idea that men are superior to women. It led to the idea that the emperor should rule and be worshipped. And it led to the idea that slaves are inferior to free people and nothing more than “living tools.”{3}

This explains not only the success of Rome but also its ugly underside. Essentially there are two pictures of Rome: “the glittering empire and the rotten core.”{4}

In Rome, human life did not have much value. While it is true that Romans abandoned human sacrifice, they engaged in other practices equally abhorrent. “They picked up the Etruscan practice of having people fight to the death in games in honor of the dead.”{5}

Slavery provided the economic foundation for the empire. Abortion and infanticide were regularly practiced. “Roman families would usually keep as many healthy sons as they had and only one daughter; the rest were simply discarded.”{6} And Roman law required that a father kill any visibly deformed child.

Transformation of the Pagan World

How did Christianity transform the pagan world? In AD 303, the Roman emperor Diocletian began a severe persecution of Christians. But because Christians were faithful and even willing to go to their deaths for their beliefs, their credibility increased. Eventually they were accepted and allowed to exercise their faith. Constantine even legalized the Christian faith by AD 313.

Once that took place, Christian ideas were allowed to percolate through society. One of the most important ideas was that human beings are created in the image of God. This idea has a profound impact. First, it meant that people are fundamentally equal to each other. No longer were there grounds for saying that some people are superior to others. In fact, “Christians were the first people in history to oppose slavery systematically.”{7}

Christians (who believed that all are created in the image of God) treated the sick differently. They believed that even those who were deathly ill still deserved care. Dionysius of Alexandria reported that Christians (often at great risk to their own lives) “visited the sick fearlessly and ministered to them continually.”{8} They would rescue babies abandoned in an act of infanticide. They would oppose abortion.

In economics, we can also see the influence of Christianity. The idea that God created the universe and then rested showed that God worked. That would mean that human beings (made in the image of God) are expected to work as well. God gave Adam and Eve intellectual work (in naming the animals) and physical work (in tending the Garden). Contrast this with the Roman world where physical work was seen as something that only slaves would do. Christians saw labor as something that was intrinsically valuable.

Labor is good; drudgery is bad. Drudgery is a result of the Fall (Genesis 3). So Christians were the first to develop technology to remove drudgery from work. Other civilizations had technology, but the West uniquely applied such things as water power to make work more valuable and worthwhile by eliminating the drudgery and repetitive nature of certain tasks.

Property rights were also well-developed during this period. “The medieval world under the influence of Christianity has a much stronger emphasis on property rights than other cultures had.”{9}

These ideas come from a biblical worldview and began to be developed during the Middle Ages. This led to a complete transformation of western society and set it on a trajectory to our modern world.

Christianity and Politics

Glenn Sunshine points out that in the West, the dynamic between church and state is unique. Christianity was originally a persecuted minority religion. Even when Christianity was declared a legal religion, the church did not depend upon the state. So the question of the relationship between church and state has been an open question.

During the Middle Ages, two men helped shape political thinking. The first was Augustine, who described two realms: the City of God and the City of Man. He argued that human government is the result of sin. He believed that it is based upon selfishness. Government itself is corruption. In the absence of government, anarchy reigns. So government is a necessary evil.

The City of God is different in that it is not based upon force or coercion. It is based upon love, charity, and repentance. That doesn’t mean that the City of Man and the City of God cannot work together. But overall, Augustine had a more pessimistic view of government.

Aristotle had a different view of government. As people in the Middle Ages began to rediscover Aristotle, they began to develop a different view of government. They saw government as a necessary institution that God has placed in the world. It had positive and legitimate functions.

Aristotle believed that government had a more positive role in society. But the Christian theologians had to also deal with the problem of original sin. They wanted to find a way to prevent original sin from corrupting the government. The tension between these two views is what drives the discussion of western political theory.

Sunshine notes that “another check on civil government involved the idea of rights.”{10} We normally associate the idea of rights, especially inalienable rights, with eighteenth century political theorists. However, John Locke’s idea that we have inalienable right to life, liberty, and property is already found in the writings of medieval theologians. The basis for this is a belief that all are created in the image of God. Therefore, all of us have a number of natural rights that the state cannot remove. Natural law was the idea that God wove moral laws into the fabric of the universe.

There also was the belief that there should be limitations on the jurisdiction of civil government and church government. One example is the Magna Carta, that stated that the English church was to be free and its liberties unimpaired by the crown.

The Renaissance and Enlightenment

What about the transformation into the modern world? In the early modern period, starting with the Renaissance in the fifteenth century to the seventeenth century, there are a whole series of events that shook the worldview consensus that developed in the Middle Ages.

Previously there were certain beliefs about truth: (1) that truth was absolute, (2) that truth is knowable to the human mind, and (3) that truth is necessary for society (a society could not be based upon a lie). The best good guide for truth would be the great civilizations of the past that lasted for so long and thus must have been based upon truth.

The idea was to go to the past to find truth. During the Renaissance scholars were very successful in collecting manuscripts and finding ancient sources. Unfortunately, they found so many sources that they discovered there was not a coherent perspective. The ancient writers disagreed with each other. In a sense, the Renaissance was a victim of its own success. There was too much information. The more ancient sources they found, the less likely they would find agreement in the perspectives. Once it became obvious that this grand synthesis was not possible, the entire purpose of intellectual activity was thrown into question.

Then there were the wars of the Reformation in which various factions fought over who was the true follower of the prince of peace. The devastation of the religious wars left many people wondering if there really was religious certainty. No longer was the question “is Christianity true” but rather “which Christianity is true?” Now you had a multiplicity of options that left people confused. This also generated questions about the role of religion in society.

Then you also had the discovery of the New World and whole people groups that had never heard the gospel. Some began to ask questions like: Is it fair of God to send them all to hell because they had never heard of Christianity? Or, in light of biblical history, where did they come from? How do these people fit with the story of Noah? These discoveries called into question biblical morality and biblical history.

Also, people started using a new way of looking at knowledge. They began to use the scientific method to evaluate everything. This begins a significant shift in how we understand the world. There is a movement away from certainty toward probability. There is also a movement away from studying ancient authors toward scientific experimentation.

In the modern world, therefore, truth is not found in the past but in the present and future. With this is also questioning of biblical authority.

The Modern World and Christianity

Let me conclude by talking about our modern world and how Christians should respond. Sunshine concludes his book with chapters on “Modernity and Its Discontents” and “The Decay of Modernity.” Essentially the modern world has left humans with a loss of truth, certainty, and meaning in life. “Materialism provides a ready answer to the question of the meaning and purpose of life: there is none.”{11} From a Darwinian perspective, our only purpose is to pass our genes on to the next generation.

This rejection of spirituality and meaning has ushered in various other worldviews as alternatives. These would be such worldviews as postmodernism, neo-paganism, and the New Age Movement. Sunshine argues that in many ways we have been catapulted back to Rome.

Like Rome we value toleration as the supreme virtue. Rome believed that toleration was important because it kept the empire together. If you go beyond the lines of toleration, you are persecuted. This is similar to the mindset today. The highest value in a postmodern world is toleration. Toleration so defined means that we will embrace any and all lifestyles people may choose.

The Romans lived in an oversexed society.{12} So do we. Rome practiced abortion. So does our society. Rome was antinatal and made a deliberate attempt to prevent pregnancy. They focused on sexual enjoyment and did not want to bother with kids. In our modern world, birthrates in most of the western democracies are plummeting.

Western civilization is a product of ancient Roman civilization plus Christianity. Sunshine argues that once you removed Christianity, modern society reverted back to Roman society and a recovery of the ancient pagan worldview.

So how should Christians live in this world? Of course, we should live out a biblical worldview. Every generation is called to live faithfully to the gospel, and our generation is no exception.

This is especially important today since we are facing a society that is not willing to accept biblical ideas. In many ways, we face a challenge similar to the early church, though not as daunting. From history we can see that the early church did live faithfully and transformed the Roman world. Christians produced a totally new civilization: western culture. By living faithfully before the watching world, we will increase our credibility and earn the respect from those who are around us by living in accordance with biblical principles.

Notes

1. Glenn Sunshine, Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home (Grand Rapids, MI: Zondervan, 2009).
2. Ibid., 13.
3. Ibid., 31
4. Ibid., 20
5. Ibid., 30
6. Ibid., 33-34
7. Ibid., 43
8. Ibid., 44
9. Ibid., 76
10. Ibid., 91
11. Ibid., 177
12. Ibid., 33

© 2010 Probe Ministries

Drawing on the book The Coddling of the American Mind, Kerby Anderson examines the insanity on college campuses where students cannot handle ideas and people they disagree with.

In this article we will talk about what is happening on college campuses, and even focus on why it is happening. Much of the material is taken from the book, The Coddling of the American Mind.{1}

Greg Lukianoff was trying to solve a puzzle and sat down with Jonathan Haidt. Greg was a first amendment lawyer working with the Foundation for Individual Rights in Education (FIRE). He was trying to figure out why students (who used to support free speech on campus) were now working to prevent speakers from coming on campus and triggered by words or phrases used by professors.

Greg also noticed something else. He has suffered from bouts of depression and noticed some striking similarities with some of the comments by students. He found in his treatment that sometimes he and others would engage in “catastrophizing” and assuming the worst outcome. He was seeing these distorted and irrational thought patterns in students.

After a lengthy discussion they decided to write an article about it for The Atlantic with the title, “Arguing Towards Misery: How Campuses Teach Cognitive Distortions.” The editor suggested the more provocative title, “The Coddling of the American Mind.” The piece from The Atlantic was one of the most viewed articles of all time and was then expanded to this book.

That book used the same title: The Coddling of the American Mind. Jonathan was on Point of View last year to talk about the book. The authors believe that these significant psychological changes that have taken place in the minds of students explain much of the campus insanity we see on campus today.

They point out that two terms rose from obscurity into common campus parlance. Microaggressions are small actions or word choices that are now thought as a kind of violence. Trigger warnings are an alert the professors now must use if they may be discussing a topic that might generate a strong emotional response.

Before we talk about some of the insight in the book, it is worth mentioning that though there is a psychological component to all of this insanity, there is also an ideological component. When the original article appeared, Heather MacDonald asked if “risk-adverse child-rearing is merely the source of the problem. For example, why aren’t heterosexual white males demanding safe spaces?”{2} They all had the same sort of parents who probably coddled many of them.

It would probably be best to say that the mixture of psychological deficits also with the liberal, progressive ideological ideas promoted on campus have given us the insanity we see today. We have had liberal teaching on campuses for a century, but the problem has become worse in the last decade because of the psychological issues described in the book, The Coddling of the American Mind.

Three Untruths (Part 1)

The book can easily be summarized in three untruths that make up the first three chapters of the book. The first is the “Untruth of Fragility: What Doesn’t Kill You Makes You Weaker.” Nietzsche’s original aphorism was, “What doesn’t kill you makes you stronger.” The younger generation has turned this idea on its head.

It is true that some things are fragile (like china teacups), while other things are resilient (and can withstand shocks). But they also note that some things are antifragile. In other words, they actually require stressors and challenges to grow. Our muscles are like that. Our immune system is like that. And university education is supposed to be like that. Students are supposed to be challenged by new ideas, not locked away in “safe spaces.”

Unfortunately, most young people have been protected by a culture that promotes what they refer to as “safetyism.” It has become a cult of safety that is obsessed with eliminating threats (whether real or imagined) to the point where fragility becomes expected and routine. And while this is true for the millennial generation (also called Generation Y), it is even truer for the iGen generation (also called Generation Z) who are even more obsessed with safety.

Part of the problem in these untruths is what they call “concept creep.” Safety used to mean to be safe from physical threats. But that has expanded to the idea that safety must also include emotional comfort. In order to provide that comfort, professors and students a few years ago introduced the idea of creating “safe spaces” for students. And in order to keep those students emotionally safe in the classroom, professors must issue “trigger warnings” so these students don’t experience trauma during a classroom lecture or discussion.

The second untruth is the “Untruth of Emotional Reasoning: Always Trust Your Feelings.” You can get yourself in some difficult circumstances quickly if you always trust your emotions. It is easy in this world to get frustrated, discouraged, and even depressed. Psychologists have found that certain patients can get themselves caught in a feedback loop in which irrational negative beliefs cause powerful negative feelings. We are seeing that on college campuses today.

Psychologists describe “the cognitive triad” of depression. These are: “I’m no good” and “My world is bleak” and “My future is hopeless.” Psychologists have effective ways of helping someone break the disempowering feedback cycle between negative beliefs and negative emotions. But very few adults (parents, professors, administrators) are working to correct mistaken ideas.

Three Untruths (Part 2)

In a college classroom, students are apt to make some sweeping generalization and engage in simplistic labeling of the lecture or reading material. In that case, we would hope that a professor would move the discussion by asking questions or even challenging the assertion.

Instead, many professors and colleges go along with the student comments. In fact, many even argue that any perceived slight adds up to what today are called “microaggressions.” In many cases, slights may be unintentional and actually wholly formed from the listener’s interpretation.

Here is how it develops. First, you prevent certain topics from being discussed in class. Next, you prevent certain speakers from coming to campus because they might present a perspective that aggrieved students believe should not be discussed. In the book is a chart illustrating how many speakers have been disinvited from universities. Five years ago, the line jumps up significantly.

The third untruth follows from that assumption. It is the “Untruth of Us Versus Them: Life is a Battle Between Good People and Evil People.” The authors argue that “the human mind is prepared for tribalism.” They even provide psychological research demonstrating that. But that doesn’t mean we have to live that way. In fact, conditions in society can turn tribalism up, down, or off. Certain conflicts can turn tribalism up and make them more attentive to signs about which team a person may be on. Peace and prosperity usually turn tribalism down.

Unfortunately, in the university community, distinctions between groups are not downplayed but emphasized. Distinctions defined by race, gender, and sexual preference are given prominence. Mix that with the identity politics we see in society, and you generate the conflict we see almost every day in America.

The authors make an important distinction between two kinds of identity politics. Martin Luther King, Jr. epitomized what could be called “common-humanity identity politics.” He addressed the evil of racism by appealing to the shared morals of Americans using the unifying language of religion.

That is different from what we find on college campuses today that could be called “common-enemy identity politics.” It attempts to identify a common enemy as a way to enlarge and motivate your tribe. Their slogan sounds like this: Our battle for identity and survival is a battle between good people and bad people. We’re the good guys and need to defeat the bad guys.

An Example: Evergreen State College

One good example of how these untruths play out can be found at what happened on a college campus in Olympia, Washington. The entire story is described in chapter five but also is featured prominently in the opening chapter of the book No Safe Spaces and in the movie with the same title.

Just a few years ago, Evergreen State College was probably best known as the alma mater for rapper Macklemore and Matt Groening, the creator of The Simpsons. That all changed with an email biology professor Bret Weinstein sent.

In the past, the school had a tradition known as the “National Day of Absence.” Usually, minority faculty and students leave the campus for a day to make a statement. But in 2017, the college wanted to change things and wanted white students and faculty to stay away from campus.

Professor Weinstein argued in an email that there is a difference between letting people be absent and telling people “to go away.” And he added that he would show up for work. When he did, he was confronted by a mob of students. When the administration tried to appease the demonstrators, things got worse.

Weinstein has described himself as a political progressive and left-leaning libertarian. But his liberal commitments did not protect him from the student mob. The campus police warned him about a potential danger. The next morning, as he rode his bike into town, he saw protesters poised along his route tapping into their phones. He rode to the campus police department and was abruptly told: “You’re not safe on campus, and you’re not safe anywhere in town on your bicycle.” Weinstein and his wife eventually resigned and finally received a financial settlement from the
university.

The Evergreen students and faculty displayed each of the three great untruths. The Untruth of Fragility (What doesn’t kill you makes you weaker) came from a faculty member who supported the protesters and addressed some of her faculty colleagues in an angry monologue. She warned, “I am too tired. This [blank] is literally going to kill me.” A student at a large town hall meeting verbalized her anxiety and illustrated the Untruth of Emotional Reasoning (Always trust your feelings). She expressed, “I want to cry. I can’t tell you how fast my heart is beating. I am shaking in my boots.”

And the whole episode illustrates the Untruth of Us Versus Them (Life is a battle between good people and evil people). The students and faculty engaged in common-enemy identity politics by labeling a politically progressive college and liberal professors as examples of white supremacy. One student (who refused to join the protest) later testified to the college trustees, “If you offer any kind of alternative viewpoint, you’re the enemy.”

What Can We Do?

The book, The Coddling of the American Mind, identifies many disturbing trends on college campuses that are beginning to spill over into society. What can we do to stem the tide?

Obviously, the long-term solution to the insanity on campus and in society is to pray for revival in the church and spiritual awakening in America. But there are some practical things that must be done immediately.

First, college administrators must get control of their campus. The riots at some of these universities resulted in violence and property destruction. Often the campus police and even the local police failed to take action. Sadly, the university administration rarely took action afterwards.

Some form of deterrence would have prevented future actions on the University of California, Berkeley campus. Instead, the inaction established a precedent that likely allowed the conflict at Middlebury College. Students not only shut down the lecture, but they assaulted one of the campus professors. Once again, no significant action was taken against the students and outside agitators. The problem will get worse if there is no deterrence.

Second, professors must get control of their classrooms. Students cannot be allowed to determine what subjects cannot be taught and what topics cannot be discussed. The authors of this book are concerned about the tendency to encourage students to develop extra-thin skins just before they enter into the real world. Employers aren’t going to care too much about their feelings. Students don’t have the right not to be offended.

Third, we need to educate this generation about free speech. One poll done by the Brookings Institute discovered that nearly half (44%) of all college students believe that hate speech is NOT protected by the First Amendment. And since many students label just about anything they don’t like as hate speech, you can see why we have this behavior on college campuses. More than half (51%) of college students think they have a right to shout down a speaker with whom they disagree. A smaller percentage (19%) of college students think it is acceptable to use violence to prevent a speaker from speaking on campus.

Finally, the adults need to make their voice heard. We pay for public universities through our tax dollars. Parents send their kids off to some of these schools. We should not tolerate the insanity taking place on many college campuses today.

The authors have identified certain concerns that colleges and universities need to address. They remind us how hostile the academic world has become, not only to traditional Christian values, but also to mere common sense. We need to pray for what is taking place in the college environment.

Notes

1. Jonathan Haidt and Greg Lukianoff, et al., The Coddling of the American Mind: How
Good Intentions and Bad Ideas Are Setting Up a Generation for Failure.New York City: Penguin Press, 2018.
2. www.thecollegefix.com/heres-the-9-best-takeaways-from-heather-mac-donalds-new-diversity-delusion-book/

©2020 Probe Ministries

Kerby Anderson examines the characteristics of the millennial generation and how pastors, Christian leaders, and the church can reach out to this emerging generation.

Millennial Generation and Faith

Awhile back USA Today had a front page article on the millennial generation and faith.{1} It demonstrates that even mainstream newspapers are noticing a disturbing trend that many of us in the Christian world have been talking about for some time.

The article started out by saying, “Most young adults today don’t pray, don’t worship and don’t read the Bible.” Those are conclusions that come not only from USA Today but from research done by the Barna Research Group, the Pew Forum on Religion & Public Life, and LifeWay Christian Resources. Although the numbers differ slightly between groups, they all come to essentially the same conclusion. This emerging generation is less religious and less committed to the Christian faith than any generation preceding it.

The LifeWay study concluded that two-thirds (65%) rarely or never pray with others. Two thirds (65%) rarely or never attend worship services. And two-thirds (67%) don’t read the Bible or other sacred texts. As you might imagine, their theology is not orthodox. For example, when asked if Jesus is the only path to heaven, half say yes and half say no. Not surprisingly, only 17% say they read the Bible daily.

How important is faith or spirituality to the millennial generation? Apparently, it isn’t very important. When asked what was “really important in life,” two thirds (68%) did not mention faith, religion, or spirituality. And that term “spirituality” is an important one to remember. Almost three-fourths (72%) agree that they’re more spiritual than religious. This reflects their world. Lots of books, movies, and Web sites now promote spirituality that is anything but Christian.

Among the two thirds (65%) who call themselves Christians, “many are either mushy Christians or Christians in name only.” That is the conclusion of Thom Rainer, president of LifeWay Christian Resources. “Most are just indifferent. The more precisely you try to measure their Christianity, the fewer you find committed to the faith.”

This also shows up in behavior and personal morality. This generation is twice as likely as the baby boom generation to have had multiple sex partners by age eighteen.{2} Substance abuse and cheating are common. There is a tendency toward “short-horizon thinking” with a “live today, for tomorrow we die” ethic. After all, they live in a pop culture with no absolutes that is awash in moral relativism.

Thom Rainer believes the church needs to take responsibility. He says, “We have dumbed down what it means to be part of the church so much that it means almost nothing, even to people who already say they are part of the church.”

It is time for Christian leaders and pastors to get serious about what is happening to this generation. They need to take note and develop creative ways to reach out to a generation that has not connected with church and basic Christian doctrine.

Psychological Characteristics

A special report on the millennial generation describes several aspects of what many are calling the emerging generation in addition to faith.{3}

One characteristic is narcissism. Jean Twenge and Keith Campbell talk about the “narcissism epidemic” in their book to describe the soaring rates of self-obsession, attention-seeking, and an entitlement mindset among the youth.{4} They report that narcissistic personality traits have risen as fast as obesity from the 1980s to the present.

The emerging generation is also uninhibited. They are much more likely than previous generations to be open about the intimate details of their lives. They are casual about personal matters and lack understanding of appropriate boundaries and propriety. They also show disrespect for privacy. They will often post details online in an exhibitionist manner not found in previous generations. We will talk about this later when discussing their connectedness through social networks like Facebook and MySpace.

The emerging generation is overly self-confident. Millennials are rarely told no. They have also felt special and have inflated expectations of their own abilities and potential. Part of that optimism comes from the fact that they have rarely been allowed to fail. They have played in organized sports where everyone gets a trophy. They go to school where grade inflation is rampant.

The emerging generation is slow to make decisions. This generation is apt to explore all of the possibilities before making a commitment. This is understandable. If there is anything we have learned over the years in the social sciences, it is this: as choice increases, commitment decreases. The more choices I have, the less committed I will probably be to any one of those choices. In fact, I might even become more confused with those choices.

Some have argued that this difficulty in making decisions does two things. First, it causes members of this generation to doubt their own judgments. They live in the world of uncertainty. Second, it forces them to rely on authority figures to tell them what to do.{5}

These characteristics of the emerging generation pose a challenge to the church but one that can be met by those who disciple and mentor them. Biblical teaching and interaction with members of this generation about their self-image and self-esteem is a key component. We should also be willing to address the complexity of the world with thoughtful biblical answers.

Social Characteristics

The emerging generation would like to change the world. Six out of ten (60%) say they feel personally responsible for making a difference in the world.{6} This is encouraging since there are other surveys that also show this generation to be isolated and self-focused. The church and Christian leaders may be able to focus on this desire to change the world in calling for them to become leaders and make a difference in their communities.

This generation is also driven by pragmatism. They want what works. The positive aspect of this is that they are focused on results and getting something done. But the negative part of this is that pragmatism easily can lead to an “end justifies the means” mentality that can rationalize immoral and unethical actions.

The emerging generation also lives in a world of complexity. David Kinnaman and Gabe Lyons talk about this in their book, unChristian: What a New Generation Really Thinks about Christianity.{7} They say those in this generation “relish mystery, uncertainty, ambiguity. They are not bothered by contradictions.” When faced with a paradox or questions, they don’t feel the need to rush to find answers.

Bill Perry, founder of the Recon generational college ministry, explains: “The established generation is more interested in the bottom line (truth, biblical worldview, right answers, etc.) and in getting there as quickly as possible. Not so with the emerging generation. For them, it’s as much the journey as the destination.”

A fourth characteristic of this generation is most disturbing. They have a negative view of the church. David Kinnaman and Gabe Lyons describe this in some detail in their book unChristian. This generation sees themselves as “outsiders.” They view the church as anti-homosexual, judgmental, political, and hypocritical. They see born-again Christians in a negative light.

We should not be surprised. Imagine if you grew up in a world where your perceptions of Christianity were informed by The Simpsons, Comedy Central, and Saturday Night Live. Imagine if whenever you went to the movies, any character who was a Christian was always portrayed in a negative light. New stories talk about scandals in government, scandals in business, and scandals in the church. It would be very hard to not be cynical about major institutions in society, including the church.

This is certainly a call for us to live a righteous and authentic life. If we do so, I believe we can have a positive impact on this emerging generation.

Social Connections

The emerging generation is extremely well connected. This is easily illustrated by their use of networking sites like Facebook and MySpace. They also value teamwork, even to the point of showing groupthink. They have lots of connections, but one wonders how many of these connections would actually be what most of us would consider to be “friends.” Yes, they are called friends on these networking sites, but they may actually be fairly superficial.

This leads to another characteristic of this generation. Most in this generation are lonely. Sean McDowell, in his book Apologetics for a New Generation, calls them the “loneliest generation” because their relationships are mostly on the surface and don’t meet the deepest need of their heart.{8} Shane Hipps has a different term. He calls them “digital natives.” Those in the millennial generation are so accustomed to mediated interaction that they find face-to-face interaction increasingly intolerable and undesirable. This is especially true when discussing a conflict.{9}

The emerging generation multitasks. They are the consummate multitaskers. Nearly one-third of 8- to 18-year olds say they multitask “most of the time” by doing homework, watching TV, sending text messages, surfing the Web, or listening to music. And they do all of this simultaneously.

First, this is dangerous. Researchers have found that talking or texting is much more dangerous than many of us might even imagine. The Center for Auto Safety has released hundreds of pages of research documenting the dangerous impact of cell phone use on America’s highways.{10} Talking or texting while driving is more dangerous than driving drunk.

Second, it is also relationally damaging. This generation thinks nothing of texting others while in the presence of other people. As we have just mentioned, they would rather send a text or e-mail than talk to a person face-to-face.

The emerging generation is overwhelmingly stressed out. One fourth of millennials feel unfulfilled in life, and nearly half say they are stressed out. This is twice the level of baby boomers. What is even more disturbing is that most parents are unaware of how stressed out their children are and how that is negatively impacting them. One very tragic result of this stress is the suicide rate. Suicide is the third leading cause of death among 15- to 24-year-olds.

Biblical Perspective

We noted that this is a generation that is narcissistic (2 Timothy 3:1-2) and overly self-confident. This is where the Bible and the church can provide perspective to a generation with great expectations and unwarranted confidence. Messages and Sunday school lessons along with discipleship programs aimed at issues like ego (Philippians 2:1-10), pride (Proverbs 16:18-19), and envy (Galatians 5:21) would be important to address some of these characteristics of the emerging generation.

This is a generation that finds it difficult to make decisions. Here is an opportunity to come alongside members of the emerging generation and provide them with biblical tools (2 Timothy 2:15) for wise and moral decision-making. Messages (sermons, lessons) on the importance of commitment and how following biblical principles concerning life decisions can develop confidence and responsibility would also be important.

Many in the emerging generation want to change the world. This is an opportunity for pastors, teachers, and mentors to challenge this generation to make an impact for Jesus Christ in our world. We should challenge them with the Great Commission (Matthew 28:19-20).

The emerging generation has a negative view of the church. When the institutional church has been wrong, we should be willingly to admit it. But we should also be alert to the fact that sometimes the criticisms we hear are unjustified. Skeptics might know someone who professes to be a Christian who they believe is a hypocrite. The person may not really be a Bible-believing Christian. Or he may not be representative of others in the same church.

We should also be willing to challenge the stereotype skeptics have of Christianity. If all they know of Christianity is what they see on television or read in the newspapers, they may not have an accurate view of Christianity.

This generation is also lonely and stressed out. They need to know how to develop deep, lasting relationships (Proverbs 18:24). They live in a world where relationships are disposable. It is a world where a “friend” on Facebook can “delete” them by hitting a key on their computer keyboard. They also need to learn how to develop friendships without becoming codependent.

They also need to know that a relationship with Christ provides a peace “which surpasses all comprehension” (Philippians 4:7). They may also need instruction on practical life issues and learn to develop healthy habits that develop their physical, emotional, and spiritual dimensions.

Pastors, church leaders, and individual Christians have an opportunity to make a positive impact on this emerging generation. Hopefully this has given you a better understanding of this generation and provided practical ideas for ministry.

Notes

1. Cathy Lynn Grossman, “Young adults less devoted to faith,” USA Today, 27 April 2010, 1A.
2. www.kff.org/youthhivstds/upload/U-S-Teen-Sexual-Activity-Fact-Sheet.pdf.
3. Jeff Myers and Paige Gutacker, A Special Report: Unraveling the Mysteries of the Millennial Generation, www.passingthebaton.org.
4. Jean M. Twenge and W. Keith Campbell, The Narcissism Epidemic: Living in the Age of Entitlement (NY: Free Press, 2009).
5. Ron Alsop, The Trophy Kids Grow Up: How the Millennial Generation is Shaking Up the Workplace (San Franciso, CA: Josey-Bass, 2008), pp. 12, 115.
6. Survey by Cone Inc., a communications agency, and Amp Insights, a marketing agency, 2006.
7. David Kinnaman and Gabe Lyons talk about this in their book, unChristian: What a New Generation Really Thinks about Christianity (Grand Rapids, MI: Baker Books, 2007).
8. Sean McDowell, Apologetics for a New Generation (Eugene, OR: Harvest House Publishing, 2009).
9. Shane Hipps, Lecture entitled “The Spirituality of the Cell Phone,” Q conference, Austin, TX, 28 April 2009.
10. Center for Auto Safety, www.autosafety.org.

© 2010 Probe Ministries

Kerby Anderson examines four famous intellectuals—Rousseau, Marx, Russell and Sartre, looking for reasons they are worth following and not finding much.

Over the last two centuries, a few intellectuals have had a profound impact on Western Culture. British historian Paul Johnson writes about many of these influential intellectuals in his book, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky. In this article, we will look at four of the better-known intellectuals whose influence continues to this day.

Paul Johnson reminds us that over the past two centuries, the influence of these secular intellectuals has grown steadily. He believes it is the key factor in shaping the modern world. In fact, this is really a new phenomenon. It was only the decline of clerical power in the eighteenth century that allowed these men to have a more significant influence in society.

Each secular intellectual “brought to this self-appointed task a far more radical approach than his clerical predecessors. He felt himself bound by no corpus of revealed religion.”{1} For the first time, these intellectuals felt they alone could diagnose the ills of society and cure them without a need to refer to religion or past tradition.

One important characteristic of these new secular intellectuals was their desire to subject “religion and its protagonists to critical scrutiny.” And they pronounced harsh verdicts on priests and pastors about whether they could live up to their precepts.

After two centuries in which the influence of religion has declined and secular institutions have had a greater influence, Paul Johnson believes it is time to examine the record and influence of these secular intellectuals. In particular, he focuses on their moral and judgmental credentials. Do they have the right to tell the rest of us how to run our lives? How moral and just were they in their financial dealings and their sexual relationships? And how have their proposed systems stood up to the test of time?

I will give you a preview. These secular intellectuals lived decadent lives and mistreated so many people in their lives. Their proposed systems of politics, economics, and culture have been a failure and devastated
millions of lives.

What a contrast to the Christian message. Jesus lived a sinless life (1 John 3:5) even though He was tempted as we are (Hebrews 4:15). Jesus called on His disciples to follow Him (Matthew 4:19). Even the Apostle Paul encouraged Christians to follow his example as he followed the example of Christ (1 Corinthians 11:1).

Paul Johnson concludes his book with a number of examples of how some of these secular intellectuals addressed current political and social issues. He also points out that these intellectuals saw no incongruity in moving from their own discipline (where they are masters) to public affairs (where they have no expertise). In the end, we discover that they “are no wiser as mentors, or worthier as exemplars, than the witch doctors or priests of old.”{2}

Jean-Jacques Rousseau

Jean-Jacques Rousseau is a very influential intellectual. Many of our modern ideas of education were influenced to some degree by his treatise Émile. And even to this day many indirectly refer to some of his ideas found in the Social Contract that encapsulated his political philosophy.

Rousseau rejected the biblical narrative and instead believed that society was the reason we humans are defective. He argued, “When society evolves from its primitive state of nature to urban sophistication, man is corrupted.”{3}

Rousseau believed that you could improve human behavior (and even completely transform it) by changing the culture and the forces that produced it. In essence, he believed you can change human beings through social
engineering.

He was, no doubt, a difficult person to be around and very egotistical. Paul Johnson explains that “part of Rousseau’s vanity was that he believed himself incapable of base emotions.”{4} He also had a great deal of self-pity for his circumstances and had “a feeling that he was quite unlike other men, both in his sufferings and his qualities.”{5}

Paul Johnson also reminds us that Rousseau “quarreled, ferociously and usually permanently, with virtually everyone with whom he had close dealings, and especially those who befriended him; and it is impossible to study the painful and repetitive tale of these rows without reaching the conclusion that he was a mentally sick man.”{6}

Apparently, he cared little for those around him. For example, his foster-mother rescued him from destitution at least four times. But later when he did much better financially, and she became indigent, he did little for her.{7} His five children born to his mistress were abandoned to the orphanage hospital. He did not even know the dates of their births and took no interest in them.

Rousseau even acknowledged “that brooding on his conduct towards his children led him eventually to formulate theory of education he put forward in Émile. It also clearly helped to shape his Social Contract,
published the same year.”{8}

The only woman who ever loved Rousseau summed him up this way: “He was a pathetic figure, and I treated him with gentleness and kindness. He was an interesting madman.”{9}

In this article we are studying some of these secular intellectuals because they have had such a profound impact on our world even today. But as we can already see from the life of Rousseau and will see from some of the other men we will discuss below, they lived decadent lives. They really had no business telling the rest of us how to live our lives.

Karl Marx

Paul Johnson concludes that Marx “has had more impact on actual events, as well as on the minds of men and women, than any other intellectual in modern times.”{10}

Marx claimed that his philosophy was scientific. Paul Johnson disagrees and says it was not scientific. “He felt he had found a scientific explanation of human behavior in history akin to Darwin’s theology of evolution.”{11} Although Marx obtained a doctorate in philosophy he really wasn’t a scholar, at least in the traditional sense. He actually spent more time organizing the Communist League and collecting material.

Paul Johnson says there were three strands in Marx: the poet, the journalist, and the moralist. He used poetic imagery which actually became part of his political vision. He was also a journalist and fairly good one at that. He also made use of aphorisms. Many of the most famous were borrowed from others. Two of the best known are: “The proletarians have nothing to lose but their chains,” and “Religion in the opium of the people.”

The moral impulse of Marx began with “his hatred of usury and moneylenders.”{12} He believed that Jews had corrupted Christianity. His solution, therefore, was to abolish the Jewish attitude toward money. Ultimately, the Jews and the corrupted version of Christianity would disappear. Later Marx broadened his critique to blame the bourgeois class as a whole.

How did Marx treat others? “Marx quarreled with everyone with whom he associated” unless “he succeeded in dominating them completely.”{13} He also collected elaborate dossiers about his political rivals and enemies.”{14} Also, Marx “did not reject violence or even terrorism when it suited his tactics.”{15} Later Lenin, Stalin, and Mao would practice such violence on an enormous scale.

Central to his hatred of capitalism was probably his incompetence in handling money. He never seriously attempted to get and hold down a job. Instead, Engels became the primary source of income for Marx and his family. In fact, Engels nearly ended the relationship when he once received a letter from Marx that virtually ignored the death of a woman Engels loved and focused the rest of the letter asking for money.

Life for his wife Jenny and their children was a nightmare. In time her jewelry ended up at the pawnshop. “Their beds were sold to pay the butcher, milkman, chemist and baker.”{16} He even denied his daughters a satisfactory education. After his wife’s death, the family nursery-maid became his mistress and conceived a child whom Marx would never acknowledge. Once again, we see the decadent lives of these secular intellectuals.

Bertrand Russell

Paul Johnson says that “No intellectual in history offered advice to humanity over so long a period as Bertrand Russell.”{17} His first book was published when Queen Victoria was still alive, and his last book came out the year Richard Nixon resigned because of Watergate. He also wrote countless newspaper and magazine articles. He wrote so much because he found writing to be so easy, and he was well paid for it.

Russell was an orphan, but his parents (who were atheists) left instructions for him to be brought up on the teaching of John Stuart Mill.His grandmother, however, would have none of it and raised him in an atmosphere
of Bibles and Blue Books, taught by governesses and tutors. Nevertheless, he rejected religion as a teenager and remained an unbeliever the rest of his life.

“No man ever had a stronger confidence in the power of intellect, though he tended to see it almost as an abstract, disembodied force.”{18} For much “of his life he spent in telling the public what they ought to think and do, and this intellectual evangelism completely dominated the second half of his long life.”{19} On a number of occasions, he found himself in trouble with the law, being sued and fined for articles he wrote.

Paul Johnson remarked that “No one was more detached from physical reality than Russell. He could not work the simplest mechanical device or perform any of the routine tasks which even the most pampered man does without thinking.”{20}

He said that the First World War caused him to revise the views he held about human behavior, in part because he could not understand how people’s emotions function in wartime. Reading him produced “a sense of wonder in the normal reader that so clever a man could be so blind to human nature.”{21}

Bertrand Russell believed “that the ills of the world could be largely solved by logic, reason, and moderation.” But here was his inconsistency. “When preaching his humanist idealism, Russell set truth above any other consideration. But in a corner, he was liable—indeed likely—to try to lie his way out of it.”{22}

As we have documented with other secular intellectuals, Russell also exploited women (especially his wives) as well as others who worked with him. This does seem to be a pattern. When students are required to read the works of many these men, they are never told about their lives. Although we are supposed to respect their intellect, once we study their lives we find that there was very little to respect.

Jean-Paul Sartre

Paul Johnson concludes that “no philosopher this century has had so direct an impact on the minds and attitudes of so many human beings, especially young people, all over the world.”{23} Existentialism was a popular philosophy for decades. His plays were hits. His books sold in the millions.

He grew up as a spoiled child (his father dying when he was fifteen months), with his grandfather giving him the run of his library and his mother providing for him a childhood “paradise.” He enjoyed one of the best educations
and had a habit of reading three hundred books a year.

In some ways, World War II made Sartre, though the people around him found little use for him. He “was notorious for never taking a bath and being disgustingly dirty. What he did was write.”{24} He didn’t do anything to save the Jews. Instead, he “concentrated relentless on promoting his own career. He wrote furiously, plays, philosophy and novels, mainly in cafés.”{25}

Sartre is known for the philosophy of existentialism, though the word was not his. The press invented it, and he came to embrace it. He proposed his philosophy of human freedom at a time when people were hungry for it. But he also meant that the existentialist individual must live without excuses. That is the why he wrote that “Man is condemned to be free.”

Sartre’s companion through life was Simone de Beauvoir, who was a brilliant writer and philosopher. But he treated her “as a mistress, surrogate wife, cook and manager, female bodyguard, and nurse.”{26} He was “the archetype of what in the 1960s became known as a male chauvinist.”{27} He had numerous sexual liaisons that came and went with some regularity.

Paul Johnson concludes that “Sartre, like Russell, failed to achieve any kind of coherence and consistency in his views on public policy. No body of doctrine survived him.”{28} Apparently he stood for very little other than to be linked to the liberal Left.

In this article we have taken a brief look at the lives of some of the secular intellectuals who have had an influence in the world. They still have some influence, and so it is worth asking if we should accept their prescriptions.

These men all lived decadent lives. Most of them mistreated people in their lives. But even more disturbing is the fact that they proposed systems of politics, economics, and culture that have been a failure and devastated millions of lives. They do not deserve the prominence they are often given in our universities today. We are expected to revere them, but there is little in their lives to respect.

Notes

1. Paul Johnson, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky (New York: Harper-Collins, 1988), 1.
2. Ibid., 34.
3. Ibid., 3.
4. Ibid., 10.
5. Ibid.
6. Ibid., 14.
7. Ibid., 19.
8. Ibid., 23.
9. Ibid., 27.
10. Ibid., 52.
11. Ibid.
12. Ibid., 57.
13. Ibid., 70.
14. Ibid., 71.
15. Ibid.
16. Ibid., 77.
17. Ibid., 197.
18. Ibid., 199.
19. Ibid.
20. Ibid., 202.
21. Ibid.
22. Ibid., 203.
23. Ibid., 225.
24. Ibid., 229.
25. Ibid., 230.
26. Ibid., 235.
27. Ibid., 236.
28. Ibid., 253.

©2018 Probe Ministries

For some time, we have been told that inflation is either insignificant or that it is transitory. But even now, most economists and government leaders will acknowledge that inflation is here to stay for the foreseeable future. How should we think about inflation from a biblical perspective? What lessons can we learn from the past?  How can we prepare for the future?

History of Inflation 

Most countries and empires have had to address the problem of inflation. This includes the nation of Israel. God (speaking through the prophet Isaiah) pronounced judgment on the land because the country that once was full of justice had debased the currency and its products. “Your silver has become dross, your best wine mixed with water” (Isaiah 1:22). People were cheating each other by adding cheaper metals to their silver and by adding water to their wine.

When people do this, it is called counterfeiting and is severely punished. It was punishable by the death penalty in the Roman Empire.  Even today, counterfeiting in China warrants life imprisonment. Unfortunately, when governments debase the currency, it is merely called monetary policy and justified to keep the government functioning.

Governments insist on honest weights and measures, but usually exempt themselves from that requirement. Micah 6:11 asks, “Shall I acquit the man with wicked scales and with a bag of deceitful weights?”  A government will prosecute someone who has dishonest weights and measures but allow its own government leaders and central bank to debase their currency.

In previous centuries, kings and citizens engaged in coin-clipping.  This form of inflation was more visible. Today, paying back investors and citizens with devalued dollars is less visible and more insidious.

In a statement by someone regarded as one of the most important economists of the twentieth century, British economist John Maynard Keynes noted how inflation affects a nation and its citizens. He said: “By a continuing process of inflation, governments can confiscate, secretly and unobserved, an important part of the wealth of their citizens.”

He also added, “There is no subtler, no surer means of overturning the existing basis of society than to debauch the currency. The process engages all the hidden forces of economic law that come down on the side of destruction and does so in a manner that not one man in a million is able to diagnose.”

What is the impact of inflation?  The impact is felt in higher prices. In fact, the classical definition of inflation is “a rise in the general level of prices of goods and services in an economy over a period of time.” If you want to calculate the impact of inflation on your family, you can use the mathematical “rule of 72.” Take the current inflation rate and divide it into seventy-two. That will give you the number of years at that rate of inflation it will take for prices to double.

Consumer Price Index 

Most Americans are starting to realize that the current inflation rate

is different than the consumer price index (CPI). The government uses a different methodology from the past. Here are a few reasons why the CPI is not an accurate measure of inflation.

First, the government’s figures understate the inflation rate because they exclude food and fuel costs from its rate of “core inflation.” The argument is that food and fuel are too unstable to be included in the inflation rate. But those costs are the ones we consumers feel the most.  In fact, most of us spend one-third of our budgets on food and energy costs.

Second, the government also substitutes less expensive products when prices rise. In the past, economists used a “fixed basket of goods” to calculate the consumer price index. In other words, if I buy the very same goods every year, how much does the price rise? Now the government assumes that people will switch brands or foods if the price goes up. For example, if the cost of steak goes up, the consumer price index replaces the cost of steak with hamburger.

Third, in averaging the price of different commodities, the government uses the geometric mean rather than an arithmetic mean. We don’t need to get into the math. All you need to know is that technique also decreases the inflation rate.

Fortunately, various websites do provide a more accurate view of inflation. Some of them, for example, use the same basket of goods used in 1980 to estimate the current inflation rate. They conclude that the real inflation rate is more than twice the CPI estimate.

Why did the government change the way it calculates inflation? One reason is that government officials wanted to reduce the cost-of-living adjustments for government pay outs such as Social Security. A lower consumer price index reduces the amount the government must pay beneficiaries for a cost-of-living adjustment.

Chuck E. Cheese

One of my guests, in trying to explain the impact of inflation, compared it to the experience kids and parents had at Chuck E. Cheese. In the past, they would arrive at the arcade restaurant and purchase twenty dollars’ worth of tokens. The kids spent their tokens and won certain games. At the end of the adventure, the kids counted their tickets and took them to the toy counter to purchase a prize.

They were thrilled that they had 1,700 points in children’s currency. They were excited to trade those tokens for some real treasures. The toy counter was stocked with iPods, stuffed animals, and all sorts of prizes they are ready to take home. But their excitement faded quickly when they realized that it took 500 points just to purchase a Blow Pop. It took even more to earn a Chinese handcuff. The prizes they really wanted required hundreds of thousands of points.

This is the reality of inflation. If you type in “how much purchasing power has the dollar lost” into a search engine, you will read that “the US dollar has lost more than 96 percent of its purchasing power since the creation of the Federal Reserve in 1913.” That would mean that a one-dollar bill from 1913 would have less than four cents of purchasing power today. The federal government has a CPI Inflation Calculator that will give you an estimate of the amount your money has been devalued based on the government’s CPI calculations.

Causes of Inflation

Government leaders have been arguing that the current inflation is merely due to the disruption of supply chains. While that is partially true, it ignores the bigger picture. After all, inflation has been taking place long before the pandemic, lockdowns, and supply chain problems.

Business leaders acknowledge that providing a supply of goods due to the supply chain bottleneck has resulted in increased prices. Demand exceeds supply. Also, there are higher costs for employees and higher freight costs. Limited supplies of lumber and copper, for example, raised those costs.

But the bigger issue is the fact that the federal government and the Federal Reserve have been printing more dollars. In the past, other governments (e.g., China, Japan, etc.) would buy our treasuries. They have ceased buying those financial instruments, perhaps because they believe that this country is on an unsustainable trajectory with its high consumption, low-savings economy. This is easy to see on the graphs provided by the Federal Reserve. The M2 money stock has been increasing for many years. You will also notice that the amount of money printed shoots straight up in 2020. On some charts, you may notice something else. The weekly chart is discontinued and only updated monthly. That might give you some idea of what may be coming.

Is inflation good for you and the economy? That is what some pundits and politicians are telling us. Type in words like “inflation is good for you” or “inflation is good for the economy” and you will see the latest attempt to make us feel good about inflation.

On the one hand, inflation is good for the federal government awash in national debt. It is probably good for people in debt. You can pay back debts with devalued dollars. But inflation also allows the federal government to continue to expand without having to live within its means. State governments must live within their means and balance their state budgets. Families are supposed to live within their means, though many take on significant debt. Our previous books, A Biblical Point of View on Debt and A Biblical Point of View on Money are relevant to these concerns.

On the other hand, inflation is devastating for most people in society. Rich people can invest in appreciating assets (growth stocks, real estate, etc.) while people in the middle class or lower class are hurt by rising prices in food and energy (a significant portion of their monthly expenses). Most Americans are hurt because wages never rise as fast as inflation. Ultimately, inflation makes income inequality even worse.

Biblical View on Money and Inflation

Debt is one of the reasons for the increasing money supply that is causing inflation. The Bible has quite a bit to say about money, and a significant part of these financial warnings concern debt. Proverbs 22:7 says: “The rich rule over the poor, and the borrower is a servant to the lender.” When you borrow money and put yourself in debt, you put yourself in a situation where the lender has significant influence over you. The government is spending more than it is bringing in through revenue. The national debt is increasing every day.

The Bible also teaches that it is wrong to borrow and not repay. Psalm 37:21 says: “The wicked borrows and does not pay back, but the righteous is gracious and gives.” The printing of more money has no end in sight. The federal government has been borrowing money from US citizens, foreign governments, and the Federal Reserve. Will we ever repay our debt? Even if we do so, it will be with devalued dollars.

The Bible teaches that individuals (and governments) should have honest weights and measures. Deuteronomy 25:13 says, “You shall not have in your bag two kinds of weights, a large and a small” Proverbs 20:10 warns that “Unequal weights and unequal measures are both alike an abomination to the Lord.” Ezekiel 45:10 says, “You shall have just balances, a just ephah, and a just bath.”

How should Christians respond to rising inflation? We should begin by paying our debts. We cannot honestly call for the government to live within its means if we won’t set the example and live within our means. We should, “Honor the Lord with your wealth and with the first fruits of all your harvest; then your barns will be filled with plenty, and your vats will overflow with new wine” (Proverbs 3:9-10).

We should also make wise investments. We should begin by diversifying. Solomon gives this investment advice: “Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth” (Ecclesiastes 11:2). It makes sense to diversify your portfolio since no human being can accurately and consistently predict the future (James 4:13-15). By diversifying your investments, you minimize the risk to your entire portfolio.

We are heading for economic uncertainty. That is why we need to trust the Lord with our wealth (Proverbs 3:9) and be good stewards of the resources God has provided to us (1 Corinthians 4:2).

Additional Resources

Kerby Anderson, A Biblical Point of View on Debt, 2021

Kerby Anderson, A Biblical Point of View on Money, 2020

Kerby Anderson, Christians and Economics, Cambridge, OH: Christian Publishing House, 2016.

Bitcoin and Bible Group, chapter three: Inflation, Thank God for Bitcoin, Whispering Candle, 2020.

What does the Bible say about Satan, and what do Christians believe about him? Not only is this an important biblical doctrine, but it has also been used to determine if someone has a biblical worldview. Kerby Anderson explains the basics about Satan, how he catches us in his snares, how to resist his temptations.

The Barna Group has found that a very small percentage of born again Christians have a biblical worldview. They define a “biblical worldview” as having the following six elements: “The Bible is totally accurate in all of the principles it teaches; Satan is considered to be a real being or force, not merely symbolic; a person cannot earn their way into Heaven by trying to be good or do good works; Jesus Christ lived a sinless life on earth; and God is the all-knowing, all-powerful creator of the world who still rules the universe today.”{1}

Various surveys (including the Barna surveys) show that many Christians think that belief in Satan is optional. After all, they argue, if I believe in Jesus that is enough. But if you believe that Jesus was God then you have to believe that Satan exists. Satan is mentioned in the Gospels twenty-nine times. And in twenty-five of those references, Jesus is the one talking about Satan.

It is also worth noting that Satan is mentioned many other times in the Bible. Satan is referred to in seven Old Testament books and every New Testament writer talks about Satan. Belief in Satan is not optional.

When Satan is discussed in the New Testament, he is identified by three titles. These three titles describe his power on earth and his influence in the world:

1. Ruler of the world – Jesus refers to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). This means that he can use the elements of society, culture, and government to achieve his evil ends in this world. That doesn’t mean that every aspect of society or culture is evil. And it doesn’t mean that Satan has complete control of every politician or governmental bureaucrat. But it does mean that Satan can use and manipulate the world’s system.

2. God of this world – Paul refers to Satan as “the god of this world” who “has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4). Satan sets himself up as a false god to many. His power over religion and the ability to promote false religions keeps people from know the true gospel.

3. Prince of the air – Paul reminds Christians that they were dead in their trespasses and since in which they “formerly walked according to the course of this world, according to the prince of the power of the air.” Satan is the prince of the air and thus controls the thoughts of those in the world system. The Bible says: “The whole world lies in the power of the evil one” (1 John 5:19). So we should not be surprised that we find ourselves in the midst of spiritual warfare.

How Did Satan Fall?

The Bible doesn’t say much about Satan and his fall. There are two passages in Scripture that many believe does describe Satan’s fall but not all theologians are convinced. These passages are Ezekiel 28:11-19 and Isaiah 14:12-19.

Ezekiel predicts the coming judgment of the Gentile nations and refers to “the prince (or leader) of Tyre” and then later to “the king of Tyre.” These do not seem to be the same person. The first is obviously the earthly leader of the city Tyre. Ezekiel is predicting his ultimate downfall and the destruction of his kingdom.

The person referred to as the “king of Tyre” seems to be a different person. He has “the seal of perfection” and was “blameless.” He is described as “full of wisdom and perfect in beauty.” It also says that he was “in Eden, the garden of God.”

It appears that the “king of Tyre” describes Satan who was serving God as an angel. The passage further says that Satan was “lifted up” because of his beauty which many commentators suggest mean that he was the greatest of all of God’s creations. But he sinned. This passage says “you sinned” and “you corrupted your wisdom by reason of your splendor.”

Another passage that appears to be talking about Satan is where the prophet Isaiah is predicting that God will bring judgment against Babylon. The first part of chapter 14 (verses 1-11) is directed at the king of Babylon. But many theologians and commentators believe that the subject changes in the next section (verses 12-19) because it focuses on the “star of the morning.”

It worth mentioning that the “star of the morning” in verse 12 could just as easily be translated “the shining one.” That connects with Paul’s statement that Satan is an “angel of light” (2 Corinthians 11:14). The passage also says that he has “fallen from heaven.” It seems like we are not talking about the Babylonian king but actually talking about Satan.

If this passage is talking about Satan, then it tells us more about his motivations that led to his fall. Five times in this passage we see the phrase “I will.” He is prideful and wants to achieve a position “above the stars of God” (Isaiah 14:13). He also sought to be “like the Most High” (Isaiah 14:14). And he wanted to “sit on the mount of assembly in the recesses of the north” (Isaiah 14:13). Each of these desires tells us more about his motivations.

From this passage we discover three things about Satan. First, Satan wanted to be superior to creation. Second, Satan wanted to be superior to the Creator. Third, Satan wanted a superior place to rule all of creation.{2}

What Do We Know About Satan’s Character?

The Bible tells us a great deal about Satan through the various names that are given to him. Let’s begin by looking at the name “Satan.” In Hebrew the name means “adversary.” He is opposed to God and His plans. And Satan is also opposed to God’s plan in our lives. If we are to be successful in spiritual warfare, we must understand that he is our adversary. This characteristic of Satan is significant. The Old Testament uses this name for him eighteen times, and it is used thirty-four times in the New Testament.

Another common name for Satan is “the devil.” This name in the Greek is diabolos and is derived from the verb meaning “to throw.” The Devil throws accusations and lies at us. This is a significant part of spiritual warfare. He accuses believers while he slanders and defames the name of God. This name occurs thirty-six times in the New Testament.

There is one passage in the New Testament that uses both of these names for Satan. Peter warns believers about Satan who is an “adversary” and “the devil” who is on the prowl like roaring lion (1 Peter 5:8). He is a formidable adversary that believing Christians should not take lightly.

Satan is also known as the “tempter.” He tempts us to follow him and his evil ways rather than follow God’s plan for our lives. When he appears to Jesus in the wilderness, he is referred to as the tempter (Matthew 4:3). Also, Paul refers to Satan as “the tempter” (1 Thessalonians 3:5) and thus illustrates one of the key characteristics of Satan: he tempts humans to sin.

A related name is “serpent.” Satan took the form of a serpent to tempt Adam and Eve in the Garden of Eden (Genesis 3). Paul talks about Satan tempting Eve due to his subtle tempting and craftiness (2 Corinthians 11:3).

In addition to tempting believers, Satan is referred to as the “accuser of the brethren” (Revelation 12:10).

Satan is also called “the evil one” both by Jesus (John 17:15) and John (1 John 5:18-19). Satan can control the world system, but believers are given the power to resist his temptations and evil designs. Satan is the source of much of the evil in the world, and that is why believers must reckon with his impact and content with spiritual warfare.

We also see his power in the names that describe his dominion. He is described as “the god of this world” in 2 Corinthians 4:4. He is also called “the prince of the world” (John 14:30) and “the prince of the power of the air” (Ephesians 2:2). And he is known as “the ruler of the demons” in Matthew 12:24.

How Are We Caught in the Snares of Satan?

The Bible teaches that Satan can capture our minds and divert us from God’s purpose. This is called a snare. In certain biblical passages (for example, Psalm 124), we read about fowlers and the use of snares. They would capture birds by spreading a net on the ground that was attached to a trap or snare. When the birds landed to eat the seeds spread out, the trap would spring and throw the net over the birds.

A snare could be anything Satan uses that entangles us or impedes our progress. It could be roadblock or it could be a diversion. A wise and discerning Christian should be alert for these snares that can prevent our effectiveness and even ruin our testimony.

The character of Satan gives us some insight into his methods and techniques. James gives us a perspective on this by telling us that when we are tempted we should not blame God. Instead we should understand the nature of temptation and enticement. “But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death” (James 1:14-15).

James shows that temptation toward sin in usually a process rather than a single act. We are tempted and then carried away and enticed by our own lust. Like a fisherman who tries to catch a fish using bait, Satan tries to entice us by placing before us something that will cause us to be carried away. Then when lust has conceived, we do it again, and eventually experience death.

Satan is not only the tempter, but he is a subtle deceiver “who deceives the whole world” (Revelation 12:9). Jesus warned that there will be “false Christs and false prophets” who will “show great signs and wonders.” They will be so convincing that they “shall deceive the very elect” (Matthew 24:24).

Paul teaches that Satan disguises himself as an “angel of light” and his demons transform themselves as “ministers of righteousness” (2 Corinthians 11:14-15). Satan’s main strategy is to lie. Jesus said concerning Satan, “When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it” (John 8:44). Paul prays that Christians would “no longer be children, tossed to and fro and carried about by every wind of doctrine, by the trickery of men, in cunning craftiness of deceitful plotting” (Ephesians 4:14).

How Did Jesus Resist the Temptations of Satan?

How can we resist Satan’s temptations? We can learn some valuable lessons about how to deal with spiritual warfare by watching how Jesus was able to resist the temptations of Satan (Matthew 4; Mark 1; Luke 4) in the forty-day Temptation. The Bible records three attempts by Satan to get Jesus to act independently of His Father’s will for Him.

1. Challenged God’s provision – Satan first challenged Jesus to turn stones into bread (Matthew 4:3). The Bible tells us that Jesus was very hungry after fasting for forty days. While Jesus had the power to do so, He resisted because it was His Father’s will that he fast in the wilderness for forty days and forty nights.

Instead Jesus quotes a portion of Deuteronomy 8:3 back to Satan. “But He answered and said, ‘It is written, man shall not live on bread alone, but on every word that proceeds out of the mouth of God’” (Matthew 4:4).

2. Challenged God’s protection – Satan next took Jesus into “the holy city and had Him stand on the pinnacle of the temple” (Ma­tthew 4:5). He then commanded Jesus to throw Himself down in order for the angels to protect Him. In other words, Satan wanted Jesus to take His protection into His own hands and no longer trust in God’s protection. Notice that Satan even quotes Scripture (Psalm 91) to Jesus (Matthew 4:6) in order to tempt Him.

Jesus, however, quotes a portion of Deuteronomy 6:16 back to Satan. “Jesus said to him, ‘On the other hand, it is written, you shall not put the Lord your God to the test”” (Matthew 4:7).

3. Challenged God’s dominion – Satan then took Jesus “to a very high mountain and showed Him all the kingdoms of the world and their glory” (Matthew 4:8). And he said to Him, “All these things I will give You, if You fall down and worship me” (Matthew 4:9). Satan would give Jesus rule and dominion over all that the world could provide if he were turn away from His mission to save mankind and worship Satan.

Notice that Jesus did not challenge Satan’s claim that he had the kingdoms of the world to give to Him. After all, Satan is the “prince of this world” (John 12:31). But instead Jesus said to him, “Go Satan! For it is written, you shall worship the Lord your God and serve Him only” (Matthew 4:10).

As believers we should remind ourselves that Satan is a defeated foe. Jesus tells us that “the ruler of this world has been judged” (John 16:11). But his influence is still felt. Jesus also refers to Satan as “the ruler of this world” (John 12:31). John tells us that “The whole world lies in the power of the evil one” (1 John 5:19). And Peter reminds us that “the Devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). The good news is that “greater is He who is in you than he who is in the world” (1 John 4:4).

Notes

1. “Barna Survey Examines Changes in Worldview Among Christians over the Past 13 Years,” March 2009, www.barna.org.
2. You can find more information about Satan, demons, angels, and spiritual warfare in my book A Biblical Point of View on Spiritual Warfare (Eugene, OR: Harvest House Publishers, 2009).

© 2011 Probe Ministries

Although Kerby wrote this article before same-sex marriage was legalized, his assessment of homosexual relationships has not changed because the intrinsically disordered nature of same-sex relationships has not changed. He identifies the measurable benefits of heterosexual marriage over other types of family set ups. Then he considers the difficulties introduced by homosexual marriage in obtaining the same benefits. With the fundamental differences between them, considering them to be equivalent will not make it so.

Is there any difference between heterosexual marriage and homosexual marriage? We are told that there is essentially no difference between the two and thus marriage status should be granted to anyone of any sexual orientation. This is not true (as I discuss in more detail in my book A Biblical Point of View on Homosexuality{1}).

Traditional, Heterosexual Marriage

Let’s begin by talking about the benefits of traditional marriage. Traditional marriage is the foundation of civilization. So before we even consider the impact of homosexuality, same-sex marriage, and other alternative lifestyles, we should consider the benefits of traditional marriage to society.

An excellent summary of the studies done on married people can be found in the book, The Case for Marriage: Why Married People are Happier, Healthier, and Better off Financially by Linda Waite and Maggie Gallagher.{2} Here are just a few of the many findings from the research:

• Married people are much happier and likely to be less unhappy than any other group of people.

• Married people live up to eight years longer than divorced or never-married people.

• Married people suffer less from long-term illnesses than those who are unmarried.

• Married people are less likely to engage in unhealthy behaviors such as drug and alcohol abuse.

• Married people have twice the amount of sex as single people and report greater levels of satisfaction in the area of sexual intimacy.

A look at individual studies by social scientists also confirms these conclusions. For example, married men and women report greater satisfaction with family life.{3} Married couples report greater sexual satisfaction.{4} Married women report higher levels of physical and psychological health.{5} Married people experience less depression.{6}

Researchers at the Heritage Foundation have also compiled numerous statistics that also demonstrate the positive impact of marriage. Traditional marriages have higher incomes when compared to step families, cohabiting couples, or those who never married.{7} Traditional marriages also result in lower welfare costs to society when compared to divorced couples or out-of-wedlock births.{8} Married women are less likely to be victims of domestic violence, and married couples are more likely to be happy and less likely to attempt suicide.{9}

The studies compiled by the Heritage Foundation also found many positive effects on children.{10} For example, they found that:

• Children in married families are less like to suffer serious child abuse.

• Children in married families are less likely to end up in jail as adults.

• Children in married families are less likely to be depressed as adolescents.

• Children in married families are less likely to be expelled from school.

• Children in married families are less likely to repeat a grade in school.

• Children in married families are less likely to have developmental problems.

• Children in married families are less likely to have behavioral problems.

• Children in married families are less likely to use drugs (marijuana, cocaine).

• Children in married families are less likely to be sexually active.

Children benefit from traditional marriage in the same way just as was previously mentioned adults. For example, they are better off financially. The National Longitudinal Survey of Youth found that child poverty dramatically increased outside of intact marriages.{11} Children in married homes are generally healthier physically and emotionally when they reach adulthood than children from other home situations.{12}

Although these are relatively recent studies, the conclusions have been known for much longer. In the 1930s, British anthropologist J.D. Unwin studied 86 cultures that stretched across 5,000 years. He found that when a society restricted sex to marriage, it thrived. However, he also found that when a society weakened the sexual ethic of marriage, it deteriorated and eventually disintegrated.{13}

Differences Between Heterosexual Marriages and Homosexual Marriages

Are heterosexual couples and homosexual couples different? The popular media treats heterosexual couples and homosexual couples as if they are no different. One headline proclaimed, “Married and Gay Couples Not All that Different,” and essentially said they were just like the couple next door.{14}

There is good reason to question that assumption. Dr. Timothy Dailey has compiled numerous statistics that demonstrate significant differences.{15} He shows that “committed” homosexual relationships are radically different from married couples in at least six ways: relationship duration, monogamy vs. promiscuity, relationship commitment, number of children being raised, health risks, and rates of intimate partner violence.

Consider the duration of a relationship. Gay activists often point to high divorce rates among married couples, suggesting that heterosexuals fare no better than homosexuals. Research shows, however, that male homosexual relationships last only a fraction of the length of most marriages. By contrast, the National Center for Health Statistics reported that 66% of first marriages last ten years or longer, with 50% lasting twenty years or longer.{16}

Various studies of homosexual relationships show a much different picture. For example, the Gay/Lesbian Consumer Online Census of nearly 8,000 homosexuals found that only 15% described their “current relationship” lasting twelve years or longer.{17} A study of homosexual men in the Netherlands published in the journal AIDS found that the “duration of steady partnerships” was one and a half years.{18} In a study of male homosexuality in reported in Western Sexuality: Practice and Precept in Past and Present Times, Pollak found that “few homosexual relationships last longer than two years, with many men reporting hundreds of lifetime partners.”{19}

Another key difference is “monogamy versus promiscuity.” Married heterosexual couples are more monogamous than the popular culture and media would have you believe. A national survey published in the Journal of Sex Research found that 77% of married men and 88% of married women had remained faithful to their marriage vows.{20} A national survey in The Social Organization of Sexuality: Sexual Practices in the United States came to essentially the same conclusions (75% of husbands and 85% of wives).{21}

By contrast, homosexuals were much less monogamous and much more promiscuous. In the classic study by Bell and Weinberg, they found that 43% of white male homosexuals had sex with 500 or more partners, with 28% having 1,000 or more sex partners.{22} And a Dutch study of partnered homosexuals, published in the journal AIDS, found that men with a steady partner nevertheless had an average of eight sexual partners per year.{23}

The authors of The Male Couple reported that in their study of 156 males in homosexual relationships lasting from 1 to 37 years, “Only seven couples have a totally exclusive sexual relationship, and these men all have been together for less than five years. Stated another way, all couples with a relationship lasting more than five years have incorporated some provision for outside sexual activity in their relationships.”{24} They also found that most homosexual men understood sexual relations outside the relationship to be the norm, and usually viewed standards of monogamy as an act of oppression.

A third difference between heterosexual and homosexual couples is “level of commitment.” Timothy Dailey argues: “If homosexuals and lesbians truly desired the same kind of commitment signified by marriage, then one would expect them to take advantage of the opportunity to enter into civil unions or registered partnerships.”{25} This would provide them with legal recognition as well as legal rights. However, it is clear that few homosexuals and lesbians have chosen to take advantage of these various unions (same-sex marriage, civil unions, domestic partnerships), suggesting a difference in commitment compared with married couples.

These three differences (along with others detailed by Timothy Dailey) demonstrate a significant difference between heterosexual and homosexual relationships. Gay and lesbian couples appear less likely to commit themselves to the type of monogamous relationship found in traditional marriage.

Is It Natural?

Many in the homosexual movement say that their feelings are natural. Often they even say that their feelings are God-given. So how could they be wrong? Years ago Debbie Boone sang a song with the lyrics, “How can it be so wrong when it feels so right?” That is the argument from many in the homosexual movement. It feels natural, so it must be natural.

But God’s character as revealed in the Bible should be our standard. There are many sinful acts that feel natural, but that does not mean they are moral. Romans 1:26-27 makes it very clear that these passions are unnatural:

For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.

Homosexual desires and temptations may feel natural to some people, but they are not what God intends for human beings. Any sexual encounter outside of marriage is immoral. The Bible refers to the sin of sexual immorality nearly four dozen times. Homosexuality, along with fornication and adultery, are all examples of sexual immorality.

Although God created a perfect world (Genesis 1-2), it was spoiled by sin. The effects of sin impact us physically, emotionally, and spiritually. Homosexual temptation, like other sexual temptations, is a result of the fall (Genesis 3). When Jesus was confronted by the Pharisees, He reminded them that God “created them from the beginning made them male and female, and said, ‘for this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’” (Matthew 19:4-5).

Although there is a concerted effort to push for homosexual marriage within our society, we have seen in this article that there are fundamental differences between heterosexual marriage and homosexual marriage. For more information on this topic, visit the Probe website and read many of our other articles on homosexuality. And you might pick up a copy of my book, A Biblical Point of View on Homosexuality.

Notes

1. Kerby Anderson, A Biblical Point of View on Homosexuality (Eugene, OR: Harvest House Publishers, 2008).
2. New York: Doubleday, 2000.
3. Linda J. Waite, The Ties that Bind: Perspectives on Marriage and Cohabitation, (New York: Aldine de Gruyter 2000), 368-391.
4. Scott Christopher, “Sexuality in Marriage, Dating, and Other Relationships: A Decade Review,” Journal of Marriage and Family 62, no. 4, November 2000: 999-1017.
5. Peggy McDonough, “Chronic Stress and the Social Patterning of Women’s Health in Canada,” Social Science and Medicine, 2002: 767-782.
6. Allan Horwitz, “Becoming Married and Mental Health: A Longitudinal Study of a Cohort of Young Adults,” Journal of Marriage and the Family, November 1996: 895-907.
7. Patrick Fagan, et. al., “The Positive Effects of Marriage: Economic Effects of Marriage,” The Heritage Foundation, www.heritage.org/Research/Features/Marriage/economic.cfm.
8. Patrick Fagan, et. al., “The Positive Effects of Marriage: The Effects of Marriage on Welfare,” The Heritage Foundation, www.heritage.org/research/features/marriage/welfare.cfm.
9. Patrick Fagan, et. al., “The Positive Effects of Marriage: The Effects of Marriage on Adults,” The Heritage Foundation, www.heritage.org/research/features/marriage/adults.cfm.
10. Patrick Fagan, et. al., “The Positive Effects of Marriage: The Effects of Marriage on Children,” The Heritage Foundation, www.heritage.org/research/features/marriage/children.cfm.
11. See the U.S. Department of Labor for the various longitudinal studies, www.bls.gov/nls/home.htm.
12. James Dobson, Marriage Under Fire (Sisters, OR: Multnomah, 2004), 54.
13. See J. D. Unwin, Sexual Regulations and Human Behavior (London: Williams & Norgate, 1933).
14. Robert Gebeloff and Mary Jo Patterson, “Married and gay couples are not all that different,” Times-Picayune, 22 November 2003.
15. Timothy J. Dailey, “Comparing the lifestyles of homosexual couples to married couples,” Family Research Council Insight, www.frc.org/get.cfm?i=IS04C02.
16. Matthew Bramlett and William Mosher, “First marriage dissolution, divorce and remarriage: United States,” National Center for Health Statistics, 31 May 2001: 1.
17. “Largest gay study examines 2004 relationships,” GayWire Latest Breaking Releases, www.glcensus.org.
18. Maria Xiridou, et. al., “The contribution of steady and casual partnership to the incidence of HIV infection among homosexual men in Amsterdam,” AIDS, 17 (2003): 1031.
19. M. Pollack, “Male Homosexuality,” in Western Sexuality: Practice and Precept in Past and Present Times, ed. Philippe Aries and Andre Bejin, trans. A. Forster (New York: Blackwell, 1985), 40-61.
20. Michael Wiederman, “Extramarital sex: prevalence and correlates in a national survey,” Journal of Sex Research, 34 (1997): 170.
21. E. O. Laumann, et. al. The Social Organization of Sexuality: Sexual Practices in the United States (Chicago: University of Chicago Press, 1994), 216.
22. A. P. Bell and M.S. Weinberg, Homosexualities: A Study of Diversity Among Men and Women (New York: Simon and Schuster, 1978), 308-309.
23. Xiridou, “The contribution of steady and casual partnership,” 1031.
24. David McWhirter and Andrew Mattison, The Male Couple: How Relationships Develop (Englewood Cliffs: Prentice-Hall, 1984), 252-253.
25. Dailey, “Comparing.”

© 2008 Probe Ministries

Kerby Anderson assesses how social media’s influence is changing our brains and the way we think. He also provides an overview of censorship within social media.

The influence of social media in our society has increased dramatically in the last decade. This leads to two very important questions. First, how are the various forms of social media and these digital devices affecting us? Second, should we respond to the documented examples of censorship on these social media platforms?

Social Media Influence

More than a decade ago, social scientists and social commentators expressed concern about how the Internet in general and social media in particular was influencing us. Nicholas Carr raised this question in an Atlantic article entitled “Is Google Making Us Stupid?” He observed that “Over the past few years I’ve had an uncomfortable sense that someone, or something, has been tinkering with my brain, remapping the neural circuitry, reprogramming the memory.” He believed this came from using the Internet and searching the web with Google.

He later went on to write a book with the arresting title, The Shallows: What the Internet Is Doing to Our Brains. He surveyed brain research that helped to explain why we don’t read as much and why it is so hard to concentrate. The Internet and social media are retraining our brains. He says, “Once I was a scuba diver in the sea of words. Now I zip along the surface like a guy on a Jet Ski.”

A developmental psychologist at Tufts University put it this way. “We are not only what we read. We are how we read.” The style of reading on the Internet puts “efficiency” and “immediacy” above other factors. Put simply, it has changed the way we read and acquire information.

You might say that would only be true for the younger generation. Older people are set in their ways. The Internet could not possibly change the way the brains of older people download information. Not true. The 100 billion neurons inside our skulls can break connections and form others. A neuroscientist at George Mason University says: “The brain has the ability to reprogram itself on the fly, altering the way it functions.”

The proliferation of social media has also begun to shorten our time of concentration. Steven Kotler made this case in his Psychology Today blog, “How Twitter Makes You Stupid.” He once asked the author of the best-selling book why he called it the “8 Minute Meditation.” The author told him that eight minutes was the length of time of an average segment of television. He reasoned that “most of us already know exactly how to pay attention for eight minutes.”

Steven Kotler argues that Twitter was reducing the time of concentration to 140 words (back when that was the word limit). He showed how Twitter was constantly tuning “the brain to reading and comprehending information 140 characters at a time.” He concluded that “[I]f you take a Twitter-addicted teen and give them a reading comprehension test, their comprehension levels will plunge once they pass the 140 word mark.”

Not only is there a problem with concentration; there is a problem with distraction. A study at the University of Illinois found that if an interruption takes place at a natural breakpoint, then the mental disruption is less. If it came at a less opportune time, the user experienced the “where was I?” brain lock.

Another problem is what is called “continuous partial attention.” People who use mobile devices often use their devices while they should be paying attention to something else. Psychologists tell us that we really aren’t multitasking, but rather engage in rapid-fire switching of attention among tasks. It is inevitable they are going to miss key information if part of their focus is on their digital devices.

There is also the concern that social media and digital devices are reducing our creativity. Turning on a digital device and checking social media when you are “doing nothing” replaces what we used to do in the days before these devices were invented. Back then, we called it “daydreaming.” That is when the brain often connects unrelated facts and thoughts. You have probably had some of your most creative ideas while shaving, putting on makeup, or driving. That is when your brain can be creative. Checking e-mail and social media sites reduces daydreaming.

These new media platforms present a challenge to us as Christians. As we use these new forms of media, we should always be aware of their influence on us. They can easily conform us to the world (Romans 12:2). Therefore, we should make sure that we are not taken captive (Colossians 2:8) by the false philosophies of the world.

Christians should strive to apply the principle set forth in Philippians 4:8. “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.”

A wise Christian will use discernment when approaching the various social media platforms. They provide lots of information and connect us with people around the world. But we should also guard against the worldly influence that is also promoted on many of these platforms.

Social Media Censorship

Big Tech companies have been censoring content for many years. Many years ago, the National Religious Broadcasters began monitoring censorship on these social media platforms through their John Milton Project for Religious Free Speech. Even back then, their report concluded that “The free speech liberty of citizens who use the Internet is nearing a crisis point.”

A recent Senate hearing provided lots of additional examples. Senator Marsha Blackburn asked why her pro-life ad was pulled during the 2018 campaign because Twitter deemed it “inflammatory.” It is worth noting that she did receive an apology from the executive who added that they made a “mistake on your ad.” Senator Ted Cruz pointed to a Susan B. Anthony List ad that was banned. It had a picture of Mother Teresa with her quote: “Abortion is profoundly anti-woman.” At the top of the poster in the committee room was the word: CENSORED.

A number of commentators (Laura Loomer, Milo Yiannopoulos, Alex Jones) have been banned from Facebook and Instagram. Steven Crowder’s YouTube channel has been demonetized. Nearly two-dozen PragerU videos have been slapped with a restricted label on YouTube. The list goes on and on.

Big tech does control much of the media world. Google controls 90% of worldwide search, 75% of smartphone operating systems, 67% of desktop browser, and 37% of digital advertising. Add to this other platforms like Twitter, Instagram, and YouTube that also have a profound influence. At the Senate hearing, Ted Cruz noted that these big tech companies “are larger and more powerful than Standard Oil was when it was broken up” and “larger and more powerful than AT&T when it was broken up.” But does that mean government should get involved?

Those who are advocating government intervention make the case that “platform access is a civil right.” The argument is that private companies are actually violating the civil rights of Americans in the same way that preventing someone to speak in a public park would be a violation. They argue that the big tech companies are a monopoly. And they call for federal and state regulation of these social media platforms arguing that the Supreme Court has argued in the past that government cannot restrict your access to the public square.

The problem with that argument is two-fold. First, these big tech companies are private companies not the government. Facebook, Twitter and YouTube platforms are private property and not the public square. We may not always like what they do, but they are privately owned technology companies and not the federal government, which is governed by the First Amendment.

Second, these companies are protected by a section of the 1996 Communications Decency Act that keeps them from being exposed to potentially crippling liability for something posted on their platform. Some politicians have called for changing that legal protection, but Congress seems unlikely to do anything like that in the near future.

Many conservatives are wary of having the government get involved in patrolling social media platforms. They remind us of the 1949 FCC Fairness Doctrine. This regulation was supposed to provide an opportunity for media outlets to provide content that was fair, honest, and balanced. Talk radio and other forms of media exploded once the Fairness Doctrine was removed. In most cases, government regulation of the media hurt conservative voices more than helped them.

Even if government were to regulate content on social media platforms, it is worth mentioning that the major tech companies would probably have lots of influence. Facebook and Mark Zuckerberg would have a place at the table as government drafted various media regulations. It is likely that company and many others might even help craft regulations that would protect them from future competitors. We have seen this picture before in other instances when government intervened.

Some have even suggested that we close our social media accounts. If you don’t like the way the New York Times or the Washington Post reports stories or provides commentary from people on your side, you don’t have to subscribe to those newspapers. If you don’t like how MSNBC or Fox News covers stories, you don’t have to tune to that TV network. Media outlets are already choosing what to print or broadcast. Social media platforms are no different.

Sam Sweeney has this advice: “Delete your Facebook, yesterday. Don’t get your news from Twitter. The issues of free speech on social media will no longer matter to you. They don’t matter to me. I’ve made a decision not to subjugate myself to the whims of our new overloads.”

I think most of us want to keep our social media accounts because of the benefit we receive. But I also realize that in light of what we have discussed in this article, many will decide to follow his advice and drop one or more of these social media accounts. We leave that decision to you.

Additional Resources

Kerby Anderson, Arts, Media, and Culture (Cambridge, OH: Christian House Publishing, 2016).

Nicholas Carr, “Is Google Making Us Stupid?” Atlantic, July/August 2008.

David French, “Social-Media Censorship is the Product of Culture and Commerce,” National Review, 6 June 2019.

Stephen Kotler, “How Twitter Makes Your Stupid,” Psychology Today, 15 May 2009.

Jessica Melugin, “Conservative who want Facebook, other social media regulated should think twice,” Foxnews.com, 11 June 2019.

Sam Sweeney, “Close Your Social-Media Accounts,” National Review, 10 June 2019.

©2019 Kerby Anderson

Kerby Anderson provides various perspectives on the link between Islam and terrorism, including how Americans and Christians can think about its encroachment on our culture.

Clash of Civilizations

In this article we will be looking at Islam and terrorism. Before we look at the rise of Muslim terrorism in our world, we need to understand the worldview conflict between Islam and western values. The Muslim religion is a seventh-century religion. Think about that statement for a moment. Most people would not consider Christianity a first century religion. While it began in the first century, it has taken the timeless message of the Bible and communicated it in contemporary ways.

In many ways, Islam is still stuck in the century in which it developed. One of the great questions is whether it will adapt to the modern world. The rise of Muslim terrorism and the desire to implement sharia law illustrate this clash of civilizations.

In the summer of 1993, Samuel Huntington published an article entitled “The Clash of Civilizations?” in the journal Foreign Affairs.{1} Three years later Samuel Huntington published a book using a similar title: The Clash of Civilizations and the Remaking of World Order. It became a bestseller, once again stirring controversy. It seems worthy to revisit his comments and predictions because they have turned out to be remarkably accurate.

His thesis was fairly simple. World history will be marked by conflicts between three principal groups: western universalism, Muslim militancy, and Chinese assertion.

Huntington says that in the post-Cold War world, “Global politics has become multipolar and multicivilizational.”{2} During most of human history, major civilizations were separated from one another and contact was intermittent or nonexistent. Then for over 400 years, the nation states of the West (Britain, France, Spain, Austria, Prussia,  Germany, and the United States) constituted a multipolar international system that interacted, competed, and fought wars with each other. During that same period of time, these nations also expanded, conquered, and colonized nearly every other civilization.

During the Cold War, global politics became bipolar, and the world was divided into three parts. Western democracies led by the United States engaged in ideological, political, economic, and even military competition with communist countries led by the Soviet Union. Much of this conflict occurred in the Third World outside these two camps and was composed mostly of nonaligned nations.

Huntington argued that in the post-Cold War world, the principal actors are still the nation states, but they are influenced by more than just power and wealth. Other factors like cultural preferences, commonalities, and differences are also influential. The most important groupings are not the three blocs of the Cold War, but rather the major world civilizations. Most significant in discussion in this article is the conflict between the Western world and Muslim militancy.

Other Perspectives on Radical Islam

In the previous section, we talked about the thesis by Samuel Huntington that this is a clash of civilizations.

Bernard Lewis sees this conflict as a phase that Islam is currently experiencing in which many Muslim leaders are attempting to resist the influences of the modern world (and in particular the Western world) on their communities and countries. This is what he had to say about Islam and the modern world:

Islam has brought comfort and peace of mind to countless millions of men and women. It has given dignity and meaning to drab and impoverished lives. It has taught people of different races to live in brotherhood and people of different creeds to live side by side in reasonable tolerance. It inspired a great civilization in which others besides Muslims lived creative and useful lives and which, by its achievement, enriched the whole world. But Islam, like other religions, has also known periods when it inspired in some of its followers a mood of hatred and violence. It is our misfortune that part, though by no means all or even most, of the Muslim world is now going through such a period, and that much, though again not all, of that hatred is directed against us.{3}

This does not mean that all Muslims want to engage in jihad warfare against America and the West. But it does mean that there is a growing clash of civilizations.

William Tucker believes that the actual conflict results from what he calls the Muslim intelligensia. He says “that we are not facing a clash of civilizations so much as a conflict with an educated segment of a civilization that produces some very weird, sexually disoriented men. Poverty has nothing to do with it. It is stunning to meet the al Qaeda roster—one highly accomplished scholar after another with advanced degrees in chemistry, biology, medicine, engineering, a large percentage of them educated in the United States.”{4}

His analysis is contrary to the many statements that have been made in the past that poverty breeds terrorism. While it is certainly true that many recruits for jihad come from impoverished situations, it is also true that the leadership comes from those who are well-educated and highly accomplished.

Tucker therefore concludes that we are effectively at war with a Muslim intelligentsia. These are essentially “the same people who brought us the horrors of the French Revolution and 20th century Communism. With their obsession for moral purity and their rational hatred that goes beyond all irrationality, these warrior-intellectuals are wreaking the same havoc in the Middle East as they did in Jacobin France and Mao Tse-tung’s China.”{5}

Threat from Radical Islam

It is hard to estimate the extent of the threat of radical Islam, but there are some commentators who have tried to provide a reasonable estimate. Dennis Prager provides an overview of the extent of the threat:

Anyone else sees the contemporary reality—the genocidal Islamic regime in Sudan; the widespread Muslim theological and emotional support for the killing of a Muslim who converts to another religion; the absence of freedom in Muslim-majority countries; the widespread support for Palestinians who randomly murder Israelis; the primitive state in which women are kept in many Muslim countries; the celebration of death; the honor killings of daughters, and so much else that is terrible in significant parts of the Muslim world—knows that civilized humanity has a newevil to fight.{6}

He argues that just as previous generations had to fight the Nazis and the communists, so this generation has to confront militant Islam. But he also notes something is dramatically different about the present Muslim threat. He says:

Far fewer people believed in Nazism or in communism than believe in Islam generally or in authoritarian Islam specifically. There are one billion Muslims in the world. If just 10 percent believe in the Islam of Hamas, the Taliban, the Sudanese regime, Saudi Arabia, Wahhabism, bin Laden, Islamic Jihad, the Finley Park Mosque in London or Hizbollah—and it is inconceivable that only one of 10 Muslims supports any of these groups’ ideologies—that means a true believing enemy of at least 100 million people.{7}

This very large number of people who wish to destroy civilization poses a threat that is unprecedented. Never has civilization had to confront such large numbers of those would wish to destroy civilization.

So, what is the threat in the United States? Let’s take one number and one percentage for an estimate. There are about 4 million Muslim-Americans in the U.S., and we are often told that nearly all are law-abiding citizens. So let’s assume that percentage is even as high as 99 percent. That still leaves one percent who believe in jihad and could pose a threat to America. Multiply one percent by 4 million and you get a number of 40,000 individuals that Homeland Security needs to try to monitor. Even if you use a percentage of one-tenth of one percent, you still get about 4,000 potential terrorists in America.

That is why it is important to understand the potential threat we face from radical Islam.

Islamic Tipping Point

When the Muslim population increases in a country, there are certain social changes that have been documented. Peter Hammond deals with this in his book, Slavery, Terrorism, & Islam. Most people have never read the book, but many have seen an email on one of the most quoted parts of the book.{8}

He argued that when the Muslim population is under five percent, the primary activity is proselytizing, usually from ethnic minorities and the disaffected. By the time the Muslim population reaches five percent or more, it begins to exert its influence and start pushing for Sharia law.

Peter Hammond sees a significant change when a Muslim population reaches ten percent (found in many European countries). At that point, he says you begin to see increased levels of violence and lawlessness. You also begin to hear statements of identity and the filing of various grievances.

At twenty to thirty percent, there are examples of hair-trigger rioting and jihad militias. In some countries, you even have church bombings. By forty percent to fifty percent, nations like Bosnia and Lebanon experience widespread massacres and ongoing militia warfare. When at least half the population is Muslim, you begin to see the country persecute infidels and apostates and Sharia law is implemented over all of its citizens.

After eighty percent, you see countries like Iran, Syria, and Nigeria engage in persecution and intimidation as a daily part of life. Sometimes state-run genocide develops in an attempt to purge the country of all infidels. The final goal is “Dar-es-Salaam” (the Islamic House of Peace).

Peter Hammond would probably be the first to say that these are generalizations and there are certainly exceptions to the rule. But the general trends have been validated through history. When the Muslim population is small, it leaders focus on winning converts and working to gain sympathy for Sharia law. But then their numbers increase, the radical Muslims leaders takeover and the Islamic domination begins.

In this article we have been looking at the challenge of Islam when it comes to jihad and terrorist activity. I document all of this in my new book, Understanding Islam and Terrorism. The book not only deals with the threat of terrorism but also takes time to explain the theology behind Islam with helpful suggestions on how to witness to your Muslim friends. You can find more information about my book on the Probe Ministries website.

Sharia Law and Radical Islam

A foundational practice of Islam is the implementation of Sharia into the legal structure. Sharia is a system of divine law, belief, or practice that is based upon Muslim legal interpretation. It applies to economics, politics, and society.

Sometimes the world has been able to see how extreme the interpretation of Sharia can be. Muslims have been put to death when they have been accused of adultery or homosexuality. They have been put to death for leaving the religion of Islam. And these are not isolated examples.

Sharia law is very different in many respects from the laws established through the U.S. Constitution and the laws established through English Common law. In an attempt to prevent Sharia law from being implemented in America, a number of state legislatures have such bans on Sharia law. Voters in other states have approved a ban that has been struck down by a federal appeals court.

Although opponents argue that these Sharia law bans are unnecessary, various studies have found significant cases of Sharia law being allowed in U.S. courts. One report with the title, “Sharia Law and the American State Courts”{9} found 50 significant cases of Sharia law in U.S. courts just from their small sample of appellate published cases. When they looked at state courts, they found an additional 15 cases in the trial courts and 12 more in the appellate courts. Judges are making decisions deferring to Sharia law even when those decisions conflict with the U.S. Constitution and the various state constitutions.

How should we respond to the increased use of Sharia law in America? One simple way to explain your concern to legislators, family, friends, and neighbors is to remember the numbers 1-8-14. These three numbers stand for the three amendments to the U.S. Constitution that prevent the use of Sharia law.

The First Amendment says that there should be no establishment of religion. Sharia law is based on one religion’s interpretation of rights. The First Amendment prohibits the establishment of any national religion (including Islam).

The Eighth Amendment prohibits “cruel and unusual punishment.” Most Americans would consider the penalties handed down under Sharia law to be cruel and unusual.

The Fourteenth Amendment guarantees each citizen equal protection under the Constitution. Sharia law does not treat men and women equally, nor does it treat Muslims and non-Muslims equally. This also violates the Constitution.

These are just a few ways to argue against Sharia law. As Christians, we need discernment to understand the religion of Islam, and boldness to address the topic of radical Islam with biblical convictions.

Notes

1. Samuel P. Huntington, “The Clash of Civilizations?” Foreign Affairs, Summer 1993, 22-49.
2. Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996), 21.
3. Bernard Lewis, “The Roots of Muslim Rage,” Atlantic Monthly, September 1990, www.theatlantic.com/doc/prem/199009/muslim-rage. Accessed 7/8/2018.
4. William Tucker, “Overprivileged Children,” American Spectator, 12 Sept. 2006, spectator.org/46473_overprivileged-children/. Accessed 7/8/2018.
5. Ibid.
Dennis Prager, “The Islamic Threat is Greater than German and Soviets Threats Were,” 28 May 2006, www.dennisprager.com/the-islamic-threat-is-greater-than-german-and-soviet-threats-were/. Accessed 7/8/2018.
6. Ibid.
7. Peter Hammond, Slavery, Terrorism, & Islam: The Historical Roots and Contemporary Threat (San Jose, CA: Frontline, 1982), 151.
8. Shariah Law and the American State Courts, Center for Security Policy, 5 January 2015. www.centerforsecuritypolicy.org/2015/01/05/shariah-in-american-courts-the-expanding-incursion-of-islamic-law-in-the-u-s-legal-system/. Accessed 7/8/2018.

©2018 Probe Ministries

Kerby Anderson provides a concise, biblical worldview perspective on the important topic of spiritual warfare. Every Christian needs to understand that our battle is against spiritual forces not against other humans, who need Christ. He gives us practical advice on understanding our spiritual weapons and applying them to take on the forces of Satan in this world.

Spiritual Warfare

Lots of books have been written about spiritual warfare. Most of them share anecdotes and experiences of the authors or the people they to whom they have ministered. In this article I merely want to answer the question, what is a biblical point of view on spiritual warfare? (For more information on this topic, see Kerby Anderson, A Biblical Point of View on Spiritual Warfare (Eugene, OR: Harvest House, 2009).

Spiritual warfare affects everyone. In fact, the day someone becomes a Christian, they are already involved in spiritual warfare. There is no place you can escape from this warfare. There are no “safe zones” or “secure bunkers” where you can hide.

Sadly, many Christians do not even know there is a spiritual war taking place around them. They may even become a spiritual casualty and never understand what has happened to them.

So many Christians have become mortally wounded in the spiritual conflict that takes place around them. They may be so emotionally spent or spiritually dead that they are essentially no longer of any use to God.

Others may have less serious wounds from this spiritual conflict, but are still affected by the battle. They still go about the Christian life but are not as effective as they could be because of the “battle scars” they carry with them.

Jesus never promised that the Christian life would be easy. In fact, He actually warned us of the opposite. He says in John 16:33 that “in this world you will have trouble.”

Anyone who takes even a brief look at the history of Christianity knows that is true. Jesus was beaten and crucified. Most of the disciples died martyrs deaths. Millions of Christians were persecuted throughout history.

Christians today suffer persecution in many lands, and all of us wake up to a spiritual battle every day. That is why we need to be prepared for battle.

So where does this battle take place? Actually the Bible teaches that spiritual warfare takes place in various places in heaven and on earth.

First, we should remember that God dwells above in the heavens. Psalm 8:1 says that God has displayed His splendor above the heavens. Psalm 108:4-5 says God’s lovingkindness is great above the heavens and that He is exalted above the heavens.

The Bible also talks about the battle in the heavens. When a passage in Scripture talks about heaven, it may be referring to one of three places: (1) The first heaven is what we would call the atmosphere, (2) The second heaven is where the angels fly and do battle (Revelation 12:4-12; 14:6-7), and (3) the third heaven is also called “Paradise” and is what Paul describes in 2 Corinthians 12: 2-4:

I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. And I know how such a man—whether in the body or apart from the body I do not know, God knows—was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.

Spiritual warfare also takes place below the heavens and on earth. This occurs on the face of the earth (Genesis 6:1; Acts 17:26) where Satan prowls like a roaring lion (1 Peter 5:8). And it will also take place in hell and the bottomless pit (Revelation 9:1-2; 20:1-3) and at the Lake of Fire (Revelation 19:20; 20:10-15) where final judgment will take place.

Spiritual Battles

Spiritual warfare is the spiritual battle that takes place in the unseen, supernatural dimension. Although it is unseen by humans, we can certainly feel its effects. And we are to battle against spiritual forces in a number of ways.

First, we need to realize that the weapons of this warfare are not human weapons fought in the flesh. Instead, they are spiritual weapons such as truth and righteousness that can tear down strongholds and philosophies that are in opposition to God.

For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ (2 Corinthians 10:3-5).

Second, the nature of this battle is different from an earthly battle. In Ephesians 6:12, Paul talks about the nature of this spiritual battle: “For our struggle is not against flesh and blood, but against rulers, against the powers, against the world forces of this darkness of this world, against spiritual forces of wickedness in heavenly places.”

We can also have confidence because God “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13).

Many Christians do not like the warfare imagery in the Bible, but that is how the spiritual life is described. We need to prepare for this spiritual battle even if we would like to ignore the battle for truth and error as well as the battle for life and death that is taking place around us.

Third, the Bible tells us that to prepare for battle. We must wear the right armor and have the right weapons, which include truth, righteousness, the gospel, faith, salvation, and prayer:

Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; in addition to all, taking up the shield of faith, with which you will be able to extinguish all the flaming arrows of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God. With all prayer and petition pray at all times in the Spirit (Ephesians 6:14-18a).

The Bible also calls upon us to be strong in the Lord. We should be steadfast in our resistance to the Devil. We do this by putting on the whole armor of God and resisting Satan. Ephesians 6:10-11 says, “Finally, be strong in the Lord, and in the strength of His might. Put on the full armor of God, so that you will be able to stand against the schemes of the devil.”

The Three Ws

One way to understand the nature of spiritual warfare is to consider the three Ws: our walk, our weapons, and our warfare.

First let’s consider our walk. Paul says, “For though we walk in the flesh, we do not war according to the flesh” (2 Corinthians 10:3). Our war is not an earthly one but a spiritual one. So even though we do walk in the flesh, our warfare is not fleshly.

We should understand that we didn’t start this war but it has been going on long before we came on the scene. For a war to exist, there must be threat from those intend to harm others.

For the battle to be successful, those who are threatened must be willing to stand up and fight. Many wars have been lost because good people refused to fight. And many Christians believe that the reason Satan has been so successful in the world is because either (1) Christians have been unwilling to fight, or (2) Christians have not even been aware that there is a spiritual battle.

The second W is our weapons. Paul also teaches, “for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Corinthians 10:4). One of the most important weapons of our warfare is the Word of God. Paul calls it the “Sword of the Spirit” (Ephesians 6:17).

We are also instructed to wear armor before we go into battle (Ephesians 6). We are to gird our loins with truth (vs. 14a). That means we need to define the truth, defend the truth, and spread the truth. We are also to wear the breastplate of righteousness (vs. 14b). That means we are to rely on the righteousness of Jesus and live holy and righteous lives. We are also to take up the shield of faith (vs. 16). When we have bold faith, we are able to extinguish all the flaming arrows of Satan. And we are to take the helmet of salvation (vs. 17). We need to be assured of our salvation and stand firm in that assurance.

The third W is our warfare. What is the goal of spiritual warfare? Paul says, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Corinthians 10:5). We cannot fight this war with physical weapons because our targets are not physical. They are intellectual and spiritual. So we cannot fight them with guns or planes or bombs.

The word “speculations” (which is sometimes translated “imaginations”) refers to the mind. It includes our thoughts and our reflections. So we should challenge the false ideas that Satan has encouraged in the world by countering unbiblical speculations and proclaiming God’s truth.

The World, the Flesh, and the Devil

How does spiritual warfare affect us?

When the New Testament uses the term “world,” most of the time it is a translation from the word kosmos. Sometimes it can mean simply the planet earth (John 1:10; Acts 17:24). But when we talk about the influence of the world on our spiritual life and on our souls, we are talking about the worldly system in which we live. This world system involves culture and philosophy that is ultimately in opposition to God. That doesn’t mean that everyone is evil or that the world’s system is filled with nothing but error. But it does mean that the world can have a negative influence on our souls.

Paul warns not to be conformed to this world (Romans 12:1). He also warns us not to let our hearts and minds be taken captive to these false ideas: “See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ” (Colossians 2:8).

The Bible teaches that many temptations come from the world’s system. We read in 1 John 2:15-16, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world.”

The second influence is the flesh. Like our previous term, the word flesh can have different meanings. Sometimes it merely refers to our body: our flesh and bones (Luke 24:39; Acts 2:26). In this context, however, flesh is a second area of temptation and thus an important instrument of sin. We see this in the fact that we are born with a sin nature (Romans 7:14-24; 8:5-9). It is part of our bodies (Romans 7:25; 1 John 1:8-10) even after we have accepted Jesus Christ. But the good news is that its power over us has been broken (Romans 6:1-14) so that we can have victory over sin (Romans 8:1-4).

A third influence is the Devil. The ruler and mastermind behind the world’s system is Satan. He can use the various distractions of the world’s system to draw us into sin, temptation, and worldliness. We read in 1 John 2:15 that “If any one loves the world, the love of the Father is not in him.” So the Devil can use the world to turn our affections from God to the world.

Satan can also attack us through our flesh. He can entice our flesh with various temptations. We read in 1 John 2:16 that “For all that is in the world, the lust of the flesh, the lust of the eyes, and the boastful pride of life, is not from the Father, but is from the world.” He can draw our attention away from God by manipulating the desires of the flesh.

Spiritual Weapons

The weapons of our warfare are spiritual because the battle we are fighting is spiritual. Paul clearly states this in Ephesians 6:12: “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.” This is a spiritual battle that takes place in the heavenly places.

We should also realize that we are not warring against flesh and blood but against a spiritual enemy. So even though we might be tempted to think that people are our real enemy, our real enemy is Satan and his demons. People are merely pawns in the heavenly chess game being played out in our lives and in our world.

Paul tells us that “though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses” (2 Corinthians 10:3-4). So what are those weapons? It is interesting that Paul does not give a list to those who he is writing to in the church in Corinth. Therefore, we must assume that they were already aware of what those weapons are based on other letters Paul wrote to the various churches.

One obvious weapon is the weapon of truth. Believers are given insight into both the earthly realm and the heavenly realm because of what has been revealed in Scripture. We know what is behind the forces we wrestle with (Ephesians 6:12).

Another weapon is love. In fact, the Bible links truth with love (“speaking the truth in love” —Ephesians 4:15). Love is also a very powerful weapon in this spiritual warfare that we encounter. We should not approach people with anger or judgmentalism. But we must understand how important love is in dealing with others (1 Corinthians 13).

A third weapon is faith. Faith is defined as “the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1). Notice that faith is a conviction of things that are not seen. This is an important attribute since spiritual warfare is an invisible war. Faith is the recognition of this invisible world and the confidence that God is still in control.

And a very important weapon is prayer. We are told in 1 Thessalonians 5:17 to pray continually (some translations say to pray without ceasing). We are exhorted to pray about the circumstances we encounter and to use prayer as a weapon in our spiritual battle. When Paul talks about Christians putting on the armor to fight spiritual battles, he says that “with all prayer and petition” we are to “pray at all times in the Spirit” (Ephesians 6:18).

©2010 Probe Ministries